Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Daniel pasal dua ngagambarkeun malaikat kadua dina Wahyu opat welas. Ku kituna, éta ngawakilan nu kadua tina tilu ujian, anu digambarkeun minangka ujian dahareun, dituturkeun ku ujian paningal, sarta dipungkas ku ujian lakmus. Katilu ujian éta, anu ogé mangrupa patokan-patokan nubuat, aya dina amanat malaikat kahiji dina Wahyu opat welas. Saperti halna malaikat kahiji dina Wahyu opat welas, Daniel pasal hiji ogé mibanda masing-masing tina tilu ujian éta.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Tés anu kadua, atawa amanat malaikat anu kadua, dimimitian dina ahir tés anu kahiji. Bab dua nuturkeun bab hiji. Kacindekan tina tés anu kadua langsung ngawalikeun tés anu katilu sacara runtuyan. Mangsa waktu anu dilambangkeun ku tés anu kadua disimbolkeun ku tujuh puluh taun panaklukan Daniel, anu dimimitian ku panaklukan Yoyakim sarta dipungkas ku dekrit Koresy. Nalika ahir tujuh puluh taun éta geus ngadeukeutan, Daniel ngartos ngaliwatan Firman nubuat Allah yén ahirna geus rék sumping.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Dina taun kahiji pamaréntahan Darius putra Ahasweros, turunan urang Madai, anu diangkat jadi raja ngawasaan karajaan urang Kasdim; dina taun kahiji pamaréntahanana, kuring, Daniel, ngartos tina kitab-kitab jumlah taun anu ku firman PANGERAN parantos didawuhkeun ka Yermia nabi, yén Anjeunna bakal ngalengkepan tujuh puluh taun dina karuksakan Yerusalem. Daniel 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Daniel ngalambangkeun umat Allah dina poé-poé panungtung anu ngakuan harti simbolis tina tujuh puluh taun panangkaran, sarta pangakuan éta lumangsung teu lila saméméh ahirna tujuh puluh taun simbolis éta. Umat Allah geus ngartos kalawan leres panangkaran tujuh puluh taun éta, tapi anu keur dilambangkeun ku Daniel téh nyaéta pangartian yén tujuh puluh taun éta ngawakilan mangsa nubuat ti 11 Séptémber 2001 nepi ka hukum Minggu. Pikeun Daniel, taun-taun éta réngsé dina dekrit Koresyus, anu dina poé-poé panungtung ngalambangkeun hukum Minggu di Amérika Sarikat.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Teu lila saméméh hukum Minggu, umat Allah dibangkitkeun kana pamahaman nubuat anu dilambangkeun ku tujuh puluh taun simbolis. Taun-taun simbolis éta dimimitian ku Yoyakim, anu ngawakilan 11 Séptémber 2001, waktu, kalayan datangna Islam tina Woe katilu, malaikat anu kuat dina Wahyu dalapan belas turun sarta ngumumkeun rubuhna Babul. Rubuhna Babul ngawakilan amanat malaikat kadua, sarta dina 11 Séptémber 2001, mangsa pangujian kadua dimimitian pikeun maranéhna anu ngadahar kitab anu disumputkeun anu aya dina panangan éta malaikat. Mangsa éta, anu dilambangkeun ku tujuh puluh taun simbolis, lumangsung terus nepi ka hukum Minggu.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Nalika ahir beuki ngadeukeutan, sakumaha dilambangkeun ku Daniel dina taun kahiji pamaréntahan Darius, umat Allah dihudangkeun kana ujian ngeunaan gambar sato galak. Maranéhna saméméhna geus ngartos sawatara bebeneran anu patali jeung ujian gambar sato galak éta, tapi bagian anu ku maranéhna kakara dipikaharti pas saméméh ahir jaman nubuat malaikat kadua, geus disumputkeun dina poék. Sakumaha Daniel nalungtik Firman nubuat Allah, tuluy jadi sadar kana harti pentingna tujuh puluh taun, anjeunna digiring kana doa, sakumaha anjeunna ogé kungsi digiring kana doa nalika anjeunna sadar kana ancaman hirup-atawa-paéh ti Nebukadnesar ngeunaan impian-gambarna. Dina Daniel pasal salapan, sakumaha dina Daniel pasal dua, nalika Daniel neneda, anjeunna narima cahaya nubuat.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Malah, basa kuring keur nyarita dina doa, nya éta lalaki Jibril, anu ku kuring geus katénjo dina titingalian ti mimiti, datang ngalayang kalayan gancang, tuluy noél ka kuring kira-kira dina waktu kurban sonten. Tuluy anjeunna maparin pituduh ka kuring, nyarita jeung kuring, sarta saurna, “Nun Daniel, ayeuna sim kuring sumping pikeun maparin ka anjeun kaparigelan jeung pangarti.” Daniel 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
“Kapinteran jeung pamahaman” anu dipaparinkeun ka Daniel nalika anjeunna neneda saluyu jeung doana dina pasal dua.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
Tuluy Danél indit ka imahna, sarta ngabéjakeun hal éta ka Hananya, Misaél, jeung Azarya, rerencanganana, sangkan maranéhna nyuhunkeun welas asih ka Allah sawarga perkara ieu rusiah; supaya Danél jeung para baturna ulah binasa babarengan jeung sesa jalma-jalma wijaksana di Babul. Tuluy éta rusiah diwahyukeun ka Danél dina hiji titingalian peuting. Mangka Danél muji ka Allah sawarga. Daniel 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Baris demi baris, dua doa Daniel téh sarua kénéh hiji doa. Duanana dipasihkeun dina mangsa sajarah anu sacara simbolis ngagambarkeun ujian visual malaikat kadua, anu lumangsung antara 11 Séptémber 2001 jeung hukum Minggu anu geura sumping. Kalawan ancaman pati ti Nebukadnesar anu geus ngancik, sarta pangaweruh profétik ngeunaan tujuh puluh taunna Yermia jeung sumpah tujuh kali ti Musa, Daniel ngadoakeun doa Imamat dua puluh genep, bari nyuhunkeun sangkan Allah nembongkeun ka anjeunna rusiah profétik pamungkas tina nubuat Alkitab. Ieu rusiah anu ku Yohanes diidéntifikasi minangka Wahyu Yesus Kristus.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
Dina pasal salapan, Daniel aya dina mangsa peralihan dua karajaan. Babul kakara runtuh ka panangan urang Media jeung Pérsia, sabab ieu taun kahiji Darius, ku kituna nempatkeun umat Allah dina poé-poé panungtungan dina titik peralihan anu ditandaan dina gerakan malaikat kahiji sarta ogé gerakan malaikat katilu.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Gerakan Millerite Filadelfia berpindah ka Laodikea dina taun 1856, sarta gerakan Laodikea tina Future for America berpindah ka gerakan Filadelfia dina ahir tilu satengah poé kaayaan paéh di jalan dina Wahyu pasal sabelas. Ujian anu gagal disanghareupan ku gerakan Filadelfia para Millerite ti taun 1856 nepi ka 1863 téh aya patalina jeung doktrin “tujuh waktu.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Ujian pikeun gerakan Laodikia Future for America aya patalina jeung kabutuhan pikeun ngakuan kaayaan maranéhna anu paburencay, tuluy asup kana doa jeung pangalaman Imamat dua puluh genep. Daniel aya dina mangsa peralihan antara kakaisaran Babul jeung Medo-Persia, sarta pas saméméh ahir jaman tujuh puluh taun anu ditandaan ku surat parentah Koresy. Tujuh puluh taun téh mangrupa kontéks pikeun doa Daniel, sarta tujuh puluh taun ngagambarkeun “tujuh kali” karya Musa. Duanana doa Daniel saluyu jeung mangsa peralihan anu ditandaan ku “tujuh kali” dina gerakan malaikat kahiji, kitu deui dina gerakan malaikat katilu.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
“Rusiah” anu diwahyukeun ka Daniél téh nya éta panyingkaban ngeunaan patung Nebukadnésar. “Rusiah” patung Nebukadnésar dina poé-poé panungtungan nyaéta yén éta ngalambangkeun dalapan karajaan, lain opat. Dina tulisan-tulisan saméméhna anu aya dina kategori, “The Eighth is of the Seven”, ieu bebeneran geus dipidangkeun. Dina éta rusiah aya panyingkaban ngeunaan titik peralihan nalika nu kadalapan datang, nyaéta anu asalna tina nu tujuh. “Rusiah” patung Nebukadnésar téh mangrupa panguatan ngeunaan kabangkitan deui tanduk Protestantisme sajati jeung tanduk Republikanisme. Duanana éta kabangkitan nunjukkeun yén masing-masing tanduk téh nya éta nu kadalapan, tapi asalna tina nu tujuh; sarta peralihan ti nu kagenep ka nu kadalapan tina duanana tanduk lumangsung dina kontéks nubuat ngeunaan hiji ujian anu patalina jeung “tujuh kali”-na Musa. Éta peralihan lumangsung sakumaha dilambangkeun ku Daniél, pas saméméh parentah Koresy, anu ngalambangkeun parentah hukum Minggu di Amérika Sarikat. Tuluy dina waktu hukum Minggu, dina gerak-gerik anu gancang, tatu paéh kapausan téh cageur, nalika kapausan jadi sirah nu kadalapan anu asalna tina nu tujuh, sakumaha éta ogé ngaliwatan hiji peralihan nubuat, sakumaha dilambangkeun ku patung Nebukadnésar dina Daniél pasal dua.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Ku sabab kitu, Daniél lebet ka payuneun Ariokh, anu ku raja geus ditangtukeun pikeun ngamusnahkeun jalma-jalma wijaksana di Babul; tuluy anjeunna nyarita kieu ka anjeunna: “Ulah ngamusnahkeun jalma-jalma wijaksana di Babul; bawa abdi ka payuneun raja, sarta abdi bakal nétélakeun ka raja harti éta impian.” Tuluy Ariokh gancang mawa Daniél ka payuneun raja, sarta nyarita kieu ka anjeunna: “Abdi parantos mendakan saurang lalaki ti antara para tawanan ti Yuda, anu bakal ngabéjaan ka raja harti éta impian.” Raja ngawaler sarta nyarios ka Daniél, anu ngaranana Béltesyasar: “Naha maneh sanggup ngabéjaan ka Kami impian anu parantos ku Kami katingali, jeung hartina?” Daniel 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Sakali Daniel geus dipaparin rusiah éta, duanana ngaranna dirujuk, nuduhkeun yén anjeunna ngawakilan umat perjangjian, anu dina poé-poé panungtungan kakara ngalakukeun transisi kana gerakan Piladélpia tina saratus opat puluh opat rébu. Anjeunna nembongkeun watak hamba Allah ku nyuhunkeun sangkan moal aya saurang ogé dipaéhan alatan teu mampuh ngarti kana “rusiah” éta. Watakna dipatalikeun sabalikna jeung Ariokh, saurang abdi Nebukadnésar anu néangan pangajén ti raja ku lantaran manggihan Daniel. Saterusna Daniel netelakeun bédana antara perwujudan nubuat anu sajati jeung perwujudan para jalma wijaksana Babul, nalika anjeunna ngajawab patalékan Nebukadnésar ku hiji patalékan, tuluy, béda jeung Ariokh, henteu ngamangpaatkeun pamahamanana kana “rusiah” éta pikeun ngamulyakeun dirina sorangan, tapi sabalikna ngagungkeun Allah sawarga.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Daniel ngawaler di payuneun raja, pokna, “Rusiah anu dipénta ku raja téh moal bisa ditepikeun ka raja ku jalma-jalma wijaksana, ku para ahli béntang, ku para juru sihir, atawa ku para nujum; tapi aya Allah di sawarga anu nyingkabkeun rusiah-rusiah, sarta anu ngawartoskeun ka Raja Nebukadnesar naon anu baris kajadian dina ahir jaman. Mimpi anjeun, jeung tetenjoan dina sirah anjeun waktu anjeun keur dina pangkeng, nya ieu.” Daniel 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniél ngamimitian pedaranana ngeunaan éta “rahasia” ku nyirian éta salaku hiji “rahasia” anu nerangkeun naon anu bakal kajadian dina poé-poé panungtungan. Rahasia ngeunaan sajarah nu disumputkeun tina tujuh guludug éta nangtukeun naon anu bakal kajadian dina poé-poé panungtungan. Arca Nebukadnésar téh mangrupa hiji unsur tina rahasia poé panungtungan anu dibuka segelna pas saméméh mangsa kasempetan rahmat ditutup. Ieu diungkabkeun pas saméméh mangsa kasempetan rahmat ditutup, dina mangsa peralihan nalika duanana tanduk tina sato galak bumi jadi nu ka dalapan, anu asalna tina nu tujuh, sakumaha digambarkeun ku Daniél dina taun kahiji Darius.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Pikeun anjeun, eh raja, pikiran anjeun timbul dina bantosan anjeun waktu anjeun keur di ranjang, ngeunaan naon anu bakal kajadian dina mangsa nu bakal datang; sarta Mantenna anu nganyatakeun sagala rusiah ngabéjakeun ka anjeun naon anu bakal kajadian. Tapi ari kaula, rusiah ieu lain diwahyukeun ka kaula ku sabab aya hikmat dina diri kaula nu ngaleuwihan sakur anu hirup, tapi demi kapentingan maranéhna anu bakal ngabéjakeun panapsiranana ka raja, supaya anjeun terang kana pikiran hate anjeun. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Daniel netepkeun kayaktian ku hiji saksi kadua kana kanyataan yén impian Nebukadnesar téh ngeunaan poé-poé panungtungan, nalika manéhna nyebut, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Satuluyna Daniel nétélakeun yén rusiah éta henteu dipasihkeun pikeun dirina, atawa ku sabab anjeunna miboga hikmah anu leuwih unggul ti batan manusa séjén mana waé, tapi yén “secret” éta dipasihkeun ka Nebukadnesar “for their sakes that shall make known the interpretation.” “Secret” éta dipasihkeun pikeun jalma-jalma anu bakal nampilkeun “interpretation” tina impian éta ka raja rohani Babul dina poé-poé panungtungan. Rusiah éta sacara husus dipasihkeun pikeun saratus opat puluh opat rébu, sabab “secret” éta kanggo jalma-jalma dina poé-poé panungtungan anu ngawartakeun ragragna Babul anu pamungkas. Tuluy Daniel ngungkabkeun impian ngeunaan arca anu geus disumputkeun dina poék, jeung anu ngahasilkeun ujian hirup-atawa-paéh.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Anjeun, nun raja, ningali, sarta beh aya hiji arca anu gedé. Arca anu gedé ieu, anu kilapna kacida mulya, nangtung di payuneun anjeun; sarta rupana matak pikakeueungeun. Sirah arca ieu tina emas murni, dadana jeung pananganna tina pérak, beuteungna jeung pingpingna tina tambaga, suku-sukuna tina beusi, sampéanna sabagian tina beusi jeung sabagian tina taneuh liat. Anjeun ningali nepi ka aya hiji batu dipotong tanpa leungeun, anu neunggeul arca éta dina sampéanna anu tina beusi jeung taneuh liat, tuluy ngarempag éta jadi potongan-potongan. Tuluy beusi, taneuh liat, tambaga, pérak, jeung emas téh sakaligus jadi remuk; sarta jadi kawas sekam di tempat pangirikan usum panas; tuluy kabawa ku angin, nepi ka euweuh deui tempat kapanggih pikeun éta sakabéhna; sarta batu anu neunggeul arca éta jadi hiji gunung anu gedé, tuluy ngeusian sakuliah bumi. Ieu teh impian éta; sarta kami baris ngabejaan hartina di payuneun raja. Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Impian Nebukadnesar ngaidéntifikasi karajaan-karajaan dina nubuat Alkitab ti mangsa anjeunna nepi ka poé-poé panungtungan, nalika saratus opat puluh opat rébu, anu dilambangkeun ku Daniel dina panyanggakeunana ka Nebukadnesar, jeung ku batu anu dipotong lain ku leungeun, anu ngancurkeun karajaan-karajaan dunya anu dilambangkeun dina éta patung, anu tuluy jadi gunung anu ngeusian sakuliah bumi. Éta impian téh ngeunaan poé-poé ahir, dina titik peralihan kenabian nalika rusiah kenabian anu pamungkas diungkabkeun ka saratus opat puluh opat rébu.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Salaku panji tina tanduk Protestan anu sajati, maranéhna tuluy mawa amanat malaikat katilu ka dunya anu keur sakarat. Amanat éta ngagedéan jadi sora tarik dina waktu hukum Minggu di Amérika Sarikat, nalika tanda sato galak dipaksakeun. Saméméh éta kaputusan, jalma-jalma anu dilambangkeun ku Daniel dina poé-poé panungtungan kudu disanghareupan ku ujian ngeunaan patung sato galak. Ujian éta mangrupa ujian visual, sarta nungtut supaya gerak-gerik anu ngahasilkeun kaputusan hukum Minggu téh katingali ku jalma-jalma anu dilambangkeun ku Daniel. Maranéhna diuji pikeun manggihan naha maranéhna geus milih metodologi ilahi anu ngamungkinkeun maranéhna ningali ujian patung éta anu disumputkeun dina poék. Ujian maranéhna ngalibetkeun karendahan diri pribadi jeung pangakuan dosa. Éta ngalibetkeun pangakuan yén Daniel dipaparin pamahaman dina impian jeung tetenjoan, sabab lamun maranéhna nampik ngadéngé sora Daniel anu ngagero di padang gurun, éta sarua jeung jalma-jalma anu dina mangsa Kristus nampik amanat Yohanes Pambaptis.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Suster White maparin ka urang yén kitab Daniel jeung Wahyu silih ngalengkepan, sarta kecap “ngalengkepan” anu anjeunna anggo hartina mawa kana kasampurnaan. Dina ahir bulan Juli 2023, Singa ti kaom Yuda mimiti muka meterai Wahyu Yesus Kristus sakumaha Anjeunna parantos jangji bakal ngalakukeunana pas sateuacan mangsa kasempetan tobat ditutup. Ku ngalakukeun kitu, Anjeunna nangtukeun bebeneran-bebeneran Alkitab anu saméméhna geus kaharti kalayan bener, tapi anu ayeuna kudu dipikaharti dina kerangka poé-poé panungtungan.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Salah sahiji tina eta bebeneran nyaéta dua saksi dina Wahyu sabelas. Nu séjén nyaéta sajarah anu mangrupa panggenepan anu sampurna tina “tujuh guludug” dina Wahyu sapuluh. Mantenna parantos ngaluarkeun bebeneran-bebeneran tina garis-garis reformasi anu suci anu nyarita ngeunaan kuciwa tanggal 18 Juli 2020. Mantenna parantos ngagunakeun opat waymark anu aya dina unggal garis reformasi anu suci, anu ngagambarkeun sajarah pangkuatan talatah kahiji nepi ka pangadilan, ku cara anu saméméhna can kungsi dipikawanoh. Daniel pasal dua nyampurnakeun loba tina konsép-konsép ieu, sanajan bebeneran-bebeneran anu jero ieu disumputkeun dina poék ka jalma-jalma anu nolak dahar metodologi anu diidentifikasi minangka Alpha jeung Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Dina panutup ieu pangajaran ngeunaan Daniel pasal dua, urang baris nyindekkeun sarta nyambungkeun sawatara bebeneran jeung tanda-tanda jalan anu disampurnakeun ku Daniel pasal dua. Ku kituna, urang netelakeun yén rusiah anu diungkabkeun ka Daniel dina titingalian peuting ngagambarkeun bebeneran-bebeneran ieu kénéh.
We will set forth the summary and conclusion in the next article.
Dina artikel salajengna, urang baris ngedalkeun ringkesan jeung kacindekanana.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
"Gusti kagungan sarana-sarana anu parantos ditangtukeun ku Mantenna pikeun nyanghareupan manusa dina kasalahan-kasalahanana jeung dina kamurtadanana. Utusan-utusan-Na diutus pikeun mawa kasaksian anu écés supaya ngahudangkeun maranéhna tina kaayaan ngantuk rohanina sarta muka kecap-kecap hirup anu mulya, nyaéta Kitab Suci anu Suci, kana pangartina maranéhna. Jalma-jalma ieu ulah ngan saukur jadi pangwawarta, tapi kudu jadi palayan, nu mawa caang, pangjaga anu satia, anu bakal ningali bahaya anu ngancam sarta ngingetkeun umat. Maranéhna kudu nyarupaan Kristus dina sumangetna anu tulus pisan, dina kawijaksanaanana anu pinuh tinimbangan, dina usaha-usahana pribadi—singketna, dina sakabéh palayananana. Maranéhna kudu boga hubungan anu hirup jeung Allah, sarta kudu jadi sakitu wawuhna kana nubuat-nubuat jeung pangajaran-pangajaran praktis tina Perjangjian Heubeul jeung Perjangjian Anyar, nepi ka maranéhna bisa ngaluarkeun tina gedong pakaya firman Allah hal-hal anu anyar jeung anu heubeul." Testimonies, jilid 5, 251.